were not the seede of Abraham wee had not the seale of the couenant the promises appertained not vnto vs at least according to the letter All which things the Iewes might plead as peculiar vnto themselues alone Therefore S. Paul hauing demanded What is the preferment of the Iew and what is the profit of circumcision answereth Much euery manner of way and chiefly because vnto them were committed the oracles of God Rom. 3.1.2 But since wee Gentiles were not priuiledged by any of these graces but were strangers from the couenant and wholly inthralled into the captiuitie of sinne and Satan heerein the loue of God is more spectable and more commended in vs then in them because hee quickned Vs also when we were dead in sinne So that now we are succeeded into the state nay more into the very name of the Iewes themselues For hee is a Iew who is one within Rom. 2.28 And wee are the circumcision which worship God in the spirit Philip. 3.3 For it is true my brethren that God delighteth not in outward things without an inward affection not in Ceremonies not in Sacraments not in Sacrifice not in his owne People Nay more Christ acknowledgeth not the blessed Virgin to be his Mother if she heare not his word and keepe it Luke 8.21 Whereby he did not reproue her but instruct others in this behalfe It is not therefore succession from worthy persons it is not birth from religious fathers it is not the splendor and dignity of a particular place vpon which wee may securely rest yet these these are things and principall things too wherein the Church of Rome doth so confidently repose And as the literall Babylon Esay 47.8 so she the mysticall Babylon Apocal. 18.7 glorieth in this manner and saith I sit being Queene and am no widow and shall see no mourning Howbeit her destruction is ordained of old the sentence of condemnation is past the writ of execution is gone forth The Kings of the earth shall hate the whore the sometimes Mother Church now become a whore and make her desolate and naked and shall burne her with fire Apoc. 17.16 I come now from the Obiect vs vnto the quality thereof dead in sinnes There is a spirituall death of the soule a temporall of the body an eternall of both I speake not of the two latter they are deaths for sinne not in sinne of which alone my text doth here peculiarly intreat This spirituall death therefore of the soule in sinne is sometimes in Thought onely when we yeeld not consent thereunto For there is first suggestion either externally from Satan or internally from our concupiscence then delectation and finally consent which properly bringeth sin vnto her birth Otherwise S. Bernard asketh in the person of a regenerate man An forte iam non ago illa sed patior si vtique non consentio Mea dixerim peccata non quia facio sed quia sustineo I am rather a patient then an agent in my sinnes c. Sometimes this spirituall death is in Action to wit transient action for there was an immanent action before For a sinne may be actuall in the mind though not acted in the body Sometimes this spirituall sinne is in Habit and custome when sinne is not only inhabitant for so it is in all though not imputed vnto all it remaineth in act not in guilt but regnant in our soules Of which our Apostle speaketh in this maner Let not sinne raigne in your mortall body that you should obey it in the lusts thereof neither giue you your members as weapons of vnrighteousnesse vnto sinne Rom. 6.12 All these deaths of the soule are figured and represented in certaine persons whom our Sauiour raised vp from the death of the body The first in the Centurions daughter Mark 5.40 Her body lay yet in her fathers house and there she was raised vp vnto life The second in the widowes son Luke 7.12 His body was carried forth into the Citie and there he was raised vp vnto life The third in Marthaes brother Iohn 11.39 His body was laid in the graue and there he was raised vp vnto life Now our spirituall death was of the last and worst sort We were dead in the habit and custome of sinne dead in al our faculties and powers Dead in the Will which is the Queene-regent of the soule dead in the Vnderstanding which is her Counsellor dead in the Memory which is her Secretary dead in the Affections which are her messengers and seruants So dead in all that sinne raigned and grace was extinguished in our soules And yet ô Lord didst thou loue vs when wee were dead men Euen thou also who art the God not of the dead but of the liuing He did so Brethren our great sinnes could not euacuate his good purpose He loued vs in his election then by manifestation the first before all time the second in time And thus he was not changed by hauing loue now which he had not euer but we were changed by receiuing grace which we had not before Wherefore God loued vs when we were spiritually dead he loued vs I say in respect of his owne purpose not of our works And now as the Prophet Ieremy spake literally of his owne greefe but typically of Christs Was there euer Dolor sicut dolor meus griefe as my greefe Lam. 1.12 So I may truly say of Gods loue O Lord was there euer Amor sicut amor â—uus loue as thy loue No man hath greater loue then this that he lay downe his life for his friend Iohn 15.13 It is true no man hath greater but thou my Lord hadst greater for thou laidst down thy life for thine enemies Therefore saith S. Paul God setteth out his loue toward vs seeing that while we were yet sinners Christ died for vs. Rom. 5.8 While we were yet sinners dead in sinne and had no means to relieue our selues For if in our restitution vnto life we had preuented God in desire or cooperated with him in act his loue had not bin so set forth as now it is But the truth is we were passiue not actiue in this excellent work and so passiue that there was nothing in vs to concurre with God It was not a slumber and so we were awaked it was not a wound and so we were healed but it was death and so wee were raised vp againe not by any vertue within vs but by an externall power For what motion or actiuity is there in a dead body to raise vp it selfe None Therfore as in his creation A dam was made a liuing soule when God breathed the breath of life into him Gen. 2.7 so in his renouation for he was an old Adam as soone as hee was a new God inspired grace into him and Adam was quickned againe from the death of the soule Whereby as we learne how much we owe vnto God how little vnto our selues in this worke of our restitution vnto the life of grace so we
wanted vessels to receiue it 2. King 4.6 so there is no end of Gods mercy toward vs till wee want faith to apprehend the same Secondly concerning the Loue of God what shall wee render vnto him for the same Loue for loue That is most fit since it is like for like But though it bee like yet it is lesse For as he goeth before vs in time hee loued vs first 1. Ioh. 4 19. so hee excelleth vs in degree He loueth vs more then wee doe or can loue him Hee loueth vs as a Father we loue him as Children Ours is an ascending his a descending loue But though we cannot loue him so much as we ought and as he loueth vs yet let vs loue him aboue all things Whom haue I in heauen but thee and in earth I haue desired none in comparison of thee Psal 73.25 Finally let vs loue nothing but for him Minùs te diligit ô Domine qui praeter te aliquid diligit quod propter te non diligit saith Augustine O Lord he loueth thee lesse then other things who loueth any thing besides thee which he loueth not for thy sake Thirdly concerning the Grace of God it taketh away all our reioycing but in him alone who voluntarily without our desire and freely without our desert and entirely without our cooperation hath saued vs by his grace euen by his louing fauour towards vs in Iesus Christ our Lord. Therefore as I will not nay I cannot attribute any thing vnto my selfe but weakenesse and sinne which truly and properly are my owne and if I must needs reioyce I will reioyce of mine infirmities 2. Cor. 11.30 so I will not put my confidence in man for none is so great or so good that I may rest securely vpon his grace But contrariwise let the foolish deride me the malitious depraue me the insolent contemne me the mighty oppresse me it is enough for me that I am in the grace and fauor of my Lord. Sufficit mihi gratia tua O Lord thy grace is sufficient for me I condlude therefore with S. Paul Reioyce in the Lord alway againe I say reioyce Phil. 4.4 Thus I haue discoursed briefly vpon three circumstances of my text The Author of our saluation GOD. The Motiues in him Mercy Loue and Grace The Persons vpon which he hath conferred his benefits and fauours Vs dead in sinne Of the Benefits NOw 〈◊〉 the fourth place ensue the Benefits themselues the first whereof is Viuification in the soule Hee hath quickened vs together in Christ Here is spirituall life opposed vnto spirituall death It is comfortable because Life but more because Spirituall for this doth eleuate vs aboue our mortall condition and is the pledge of our eternity in heauen This spirituall life we haue partly in Christ partly in our selues In Christ by iustification through his bloud In our selues by regeneration from the spirit First by Iustification through the bloud of Christ For he with all his merits is ours Thus I liue yet not I now but Christ liueth in me and in that I now liue I liue by faith in the Sonne of God Gal. 2.20 I am grafted into him and so I liue by the life of the roote His is the primitiue mine a deriuatiue life Secondly by regeneration from the Spirit who sanctifieth vs and reneweth vs by grace For as before wee had imputed righteousnesse in Christ so now wee haue inherent righteousnesse in our selues though we are not thereby iustified in the sight of God nor dare in any confidence thereof appeare securely in his presence Tutior mihi iustitia data quam innata saith Bernard the imputed righteousnesse of Christ is more safe for me then inherent righteousnesse from the spirit that which is on me then in me Iacob had not obtained the blessing but in the garments of Esau Gen. 27.23 which was a type and figure of our happinesse in the sole righteousnesse of Iesus Christ our Lord. Therefore S. Paul hauing esteemed all things as dung that he might win Christ addeth That I might be found in him not hauing my owne righteousnesse which is of the law but that which is through the faith of Christ Phil. 3.9 Here then is life to liue in him who is life it selfe I am the Way the Truth and the Life Iohn 14.6 I am the Way without which you wander I am the Truth without which you erre I am the Life without which you die Let vs not therefore by sinning any more kill the Lord of life within vs in whom and by whom we liue neither let vs greeue the Spirit by whom wee are sealed vp vnto the day of redemption Let vs not liue after the flesh and extinguish the spirit for the wisedome of the flesh is death but the wisedome of the spirit is life and peace Rom. 8.6 It followeth he hath quickned vs together in Christ Here is not onely life in vs but a community of life with others by a mysticall vnion in Christ and in our selues For there is a double communion The first of the members with Christ For as we haue a spirituall vnion iointly with all the persons He that cleaueth vnto God is one spirit saith S. Paul 1. Cor. 6.17 so we haue a mysticall vnion peculiarly with Christ as being made Man in nature a Redeemer in office and consequently our Head The second of the members amongst themselues For we being many are one body in Christ and euery one one anothers members Rom. 12.5 The members are not diuided in the body nor the body from the head The members are ioined with Christ by liuely faith in themselues by ardent loue So there is a common life in them all a mutuall sense and participation in all things The honour of Christ by any is our comfort his dishonour by any is our grief The good and prosperity of our brethren is ours their euill and calamity also is ours Who is weake saith S. Paul and I am not weake Who is offended and I burne not 2. Cor. 11.29 So much of the first benefite to wit viuification in the spirit The second is Resurrection of soule body He hath raised vs vp together There is the first the second resurrection The first in respect of the Subiect is of the soule the 2. of the body The first in respect of Quality is by grace the second to glory The first in respect of Time is in this life the 2. in the end of the world So that the first is a praecursor aforerūner vnto the second prepareth a way thereunto Finally as there is a death in sin a death for sin so there is a double resurrection the first à culpa from sin the second à poenae from the punishment which followeth thereupon Anima corrupta in culpā fecit quoque vt corpus corrumperetur in poenam saith S. Bernard The soule was corrupted by sinne the body by the punishment thereof So saith he mors mortem operata est
A SERMON PREACHED at Pauls Crosse the third of March 1610. By Theophilus Higgons In testimony of his heartie reunion with the Church of England and humble submission thereunto Published by Command MICAH 7.8 Reioice not against me ô mine enemie though I fall I shall rise againe when I shall sit in darkenesse the Lord shall be a light vnto me AT LONDON Imprinted by WILLIAM HALL for William Aspley 1611. GEntle Reader whereas in the former impression by reason of importunate haste of the Worke some few faults escaped and especially page 4. l. 22. in this second thou shalt finde them corrected Farewell A SERMON PREACHED AT PAVLS Crosse the third of March 1610. EPHES. 2. vers 4.5.6.7 4 But God who is rich in mercy through his great loue wherewith he loued vs 5 Euen when we were dead by sinnes hath quickned vs together in Christ by whose grace you are saued 6 And hath raised vs vp together and made vs sit together in the heauenly places in Christ Iesus 7 That he might shew in the ages to come the exceeding riches of his grace through his kindnesse towards vs in Christ Iesus THere is a fourefold condition or estate of Man The first of Innocency the second of Sinne the third of Grace the fourth of Glory The first by creation from God the second by propagation from our Parents the third by regeneration from the Spirit the fourth by reall possession of Heauen Now as the substance of my text leadeth me to entreate peculiarly of the third conditiō or estate which is the state of Grace so the very first word and entrance thereof BVT a discretiue particle directeth me vnto a consideration of our second estate to wit the state of Sinne which the Apostle describeth in this manner 1. And you hath he quickned that were dead in trespasses and sinnes 2. Wherein in times past you walked according to the course of this world and after the Prince that ruleth in the aire euen the spirit that now worketh in the children of disobedience 3. Among whom we also had our conuersation in times past in the lusts of our flesh in fulfilling the will of the flesh and of the mind were by nature the children of wrath as wel as others It followeth now in my Text But God who is rich in mercy c. This is the connexion and dependency of these wordes Before there was the state of Sin here is the state of Grace the one opposed vnto the other whereby the deformity of the first dignity of the second doth more spectably appeare For in the former we learne what we were by nature corrupted not created nature in the other we learne what we are by grace In the former we behold our owne misery in the second we contemplate the mercy of God In the former we see our captiuity in the second our deliuerance In the former we see our death in sinne in the second our life in Christ Therfore excellently saith our Apostle Where sin abounded there grace abounded much more that as sinne had raigned vnto death so might grace also raigne by righteousnes vnto eternal life through Iesus Christ our Lord Rom. 5 20.21 Thus the state of sinne in time and order is before the state of Grace as the euening was before the morning Gen. 1.5 and the darkenes before the light You were once darkenes but now you are light in the Lord. Ephes 5.8 For some liued without the Law as Gentiles some vnder the Law as Iewes now both are vnder grace But it is one thing to be in grace another thing to be vnder grace Many liue now vnder grace but not in it many liued heretofore in grace but not vnder it For properly to liue in grace is opposed vnto the state of sinne to liue vnder grace is opposed vnto the state of the Law The first is the state of persons who haue grace dwelling in them the second is the state of time wherein grace is offered vnto all Both are ioined heere together in my Text. The state of time we are vnder grace the state of persons wee are in grace so that we are deliuered from the power of the law and of sinne from the condemnation of the first and from the dominion of the second Sin preuaileth not to dominion why we are in grace The Law preuaileth not to condemnation why we are vnder grace And this is the scope of my Text. Wherein there is such amplitude and varietie of matter that plenty it selfe hath made mee poore it being hard to say where and whence I should take the beginning of my discourse as also it is hard to say where I may conclude the same But since the time hath power ouer my thoughts at the least ouer my words and boundeth them within the limits of an houre or two I cannot speake all of a little in my Text as I would therfore I will speake a little of all therein as I may obseruing fiue generall circumstances as they present themselues in order vnto your view The first is the Author of our saluation God or God in Christ For God was in Christ reconciling the world vnto himselfe 2. Cor. 5.19 The second is the causes which mooued God vnto this excellent worke and they are three First Mercy v. 4. not bare mercy but with an addition rich in mercie Secondly Loue and that not a naked loue but with an addition great loue Thirdly Grace iv 5. not simply grace also but with an addition exceeding riches of his grace v. 7. And here with this motiue or cause I will ioine the effect also by grace you are saued The third is the persons or subiect vpon which the benefits are conferred Vs. Wherein you may obserue First the extension of the subiect to wit Iewes and Gentiles both included therein Secondly the condition dead in sinne The fourth is the benefits bestowed vpon vs and they are three First viuification of the spirit Hee hath quickned vs together in Christ vers 5. Secondly resurrection of soule and body He hath raised vs vp together vers 6. Thirdly Session of both in heauen He hath made vs sit together in the heauenly places in Christ Iesus The Fifth and last is the end and finall cause of all this happinesse towards vs and indulgence from God That he might shew in the ages to come the exceeding riches of his grace through his kindnes towards vs in Christ Iesus First of the Author THe Author of our saluation is he that is the author of our creation GOD. Non est qui reficiat nisi qui fecit saith S. Bernard None can make vs good of euill but hee that made vs something of nothing It is he that in my creation dedit me mihi gaue me vnto my selfe by creating me after his owne image It is he that in my Redemption dedit se mihi gaue himselfe vnto me by redeeming mee with his owne bloud But you must vnderstand that this
am confined vnto his Loue therfore I will speake particularly of it He hath an immanent loue dwelling in him so he loueth himselfe by the necessity of his nature He hath a transient loue proceeding from him and so he loueth his creatures some more some lesse by the liberty of his will He hath a generall loue vnto all for all are his creatures the works of his own hands He hath a speciall loue vnto some according as his Image in respect of their substance is stamped in them and as his likenesse in respect of their qualities is represented in them For likenesse is the cause of loue So then God loueth vs as his creatures but more as men He loueth vs as men but more as elected He loueth vs as elected but more as iustified And this loue which he beareth vnto vs as actually iustified by Christ hee declareth more in his work of our sanctification by the Spirit Finally the more holy wee are the more hee loueth vs. Whereupon S. Augustine doth excellently obserue tract in Ioh. that God loueth the Humanity of Christ more then any man because it was full of grace and truth Ioh. 1.14 If therefore we will obtain and retain the loue of God we must be as he is conforming our wils vnto the obedience of his will and be like vnto him in all things merciful as he is mercifull louing as he is louing gratious as hee is gratious yea perfect as he is perfect Math. 5 48. Not by adequation that is beyond our power but by imitation that is our dutie Be holy for I am holy Leuit. 11.44 In the second place As before this loue in God was a speciall and not a generall loue so here it is not a little but a great loue For he is a great God and a great King aboue all Gods Psal 95.3 Likewise his loue is great aboue all loues Therefore the vulgar readeth it thus propter nimiam charitatem for his ouer much loue In truth it is ouer much beyond our desert and beyond our comprehensiō too For what loue shal I compare vnto his loue The loue of a WOMAN It is great indeed but yet the loue of Ionathan vnto Dauid was greater then it Thy loue to mee was wonderfull yea passing the loue of women 2. Sam. 1.26 The loue of a MOTHER Here is a greater degree then in the former but yet this loue is not so certaine and infallible as Gods loue Can a woman forget her child and not haue compassion vpon the sonne of her wombe If they should forget as some may be yea some haue beene so vnnaturall yet will not I forget thee saith God vnto his disconsolate and afflicted Sion Esay 49.15 Therefore till you canne find whom you may compare with God you shall find no loue to bee compared with his loue But now to come vnto the third point As the loue of God was commended before from the quantity thereof it beeing a great loue so it is yet further commēded from the obiect thereof Vs. Who Iewes and Gentiles Of what condition or estate Dead in sinne This was * Pag. 5. designed by me to be the third generall circumstance of my Text but I will intreat of it here because I am so happily inuited thereunto his great loue wherewith hee loued vs when wee were dead by sinnes First I will consider the Obiect it selfe Vs which in extension doth include both Iew and Gentile Secondly the quality thereof dead in sinne or by sinnes And first of the Obiect Vs. O blessed S. Paul Quid tibi nobis what hast thou to doe with vs It was thy priuiledge not ours to say They the Iewes are Hebrewes so am I they are Israelites so am I they are the seede of Abraham so am I 2. Cor. 11.22 But so were not we the Gentiles What is the reason then thou shouldest here include thy selfe in this extensiue particle vs The reasons are many but specially three The first is the charity of S. Paul For the voice of Faith is EGO I with an appropriation vnto our selues Faith draweth the circūference of Gods promises vnto the center of our hearts But the voice of Charity is Not we with a communication vnto all Therfore it is one note of charity assigned by S. Paul 1. Cor. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seeketh not her own things Secondly the speciall interest of S. Paul in the Gentiles whose Apostle he was by way of excellency and prerogatiue aboue all others He is a chosen vessell vnto me to beare my name before the Gentiles Act. 9.15 Thirdly our communion in Christ For now the stop of partition-wall was broken downe Ephes 2.14 Now there was one shephard and one sheepfold Ioh. 10.16 Now God had perswaded Iaphet to dwell in the tents of Shem Gen. 9.27 So that now there was no difference no distinction as our Apostle diuinely saith There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for you are all one in Christ Iesus Galath 3.28 Why then should one nation despise another or why should one man contemne an other For as we are all one by nature in the first Adam so we are all one by grace in the second The nobility of stocke the antiquity of descent the abundance of wealth the excellency of wit the comelinesse of bodie finally no externall glory of temporal things maketh a difference or an acception of persons in the sight of God Now to proceede vnto our owne vnworthinesse whereby the worth of Gods loue is amplified be we Iewes or be we Gentiles great was the loue of God which was extended either to the one or other As for the Iewes the whole course of the old Scriptures doth so demonstrate their ingratitude and rebellion against God that it must needs be a singular extraordinarie loue in him to vouchsafe them any grace or fauour at all For instance I remit you vnto the 78. Psalme where the Prophet Dauid doth illustrate the benignitie of God by the iniquitie of this people to wit how hee brought them out of Egypt by a miraculous power diuided the sea for their protection brought water out of the stonie rocks for their consolation went before them in a cloud for their direction yet they sinned still against him and prouoked the Highest in the wildernesse verse 17. Notwithstanding hee rained downe Manna vpon them he rained flesh also vpon them as dust yet for all this they sinned still and beleeued not his wondrous works vers 32. Notwithstanding he forgaue their iniquitie and restrained his anger from them vpon their submission vnto him yet they returned and tempted God and limited the holy one of Israel vers 41. Notwithstanding he cast out the Heathen before them to receiue them into their inheritance yet they tempted and prouoked the most high God and kept not his testimonies vers 56. But as for vs Gentiles what could we plead We
may behold and hate the turpitude and deformity of sinne from this one effect that it putteth vs in the state of dead men as S. Paul speaketh of the widow liuing in pleasure shee is dead euen while she liueth A spirituall death in a naturall life Thou hast a name saith God vnto the church of Sardis Apocal. 3.1 that thou liuest but thou art dead And so J may say vnto a sinful man it is but a name a shadow of life which thou hast for thogh thy body liue by thy soule yet thy soule liueth not by grace and consequently thou art separated from GOD the author and fountaine of thy life Thus a sinner is farre from God and God is farre from a sinner the first in grace the second in mercy But from whom God is farre in mercy he is neer in iustice for their destruction sleepeth not 2. Pet. 2.3 So much of the second motiue or cause to wit the great loue of God wherewith he loued vs when we were dead in sinne Now ensueth the third and last namely GRACE for so it followeth by grace you are saued Whereof I will intreat as briefly as I can It may be a question why Not before is now turned into Vos Before he said God loued vs to wit Iewes and Gentiles Now he saith You are saued to wit the Gentiles The answere is Though Iewes and Gentiles haue a common right in Christ yet the right of the Iewes was more singular then ours and in order at the least before ours by reason of their priuiledges as I shewed you before Whence it is that our Sauiour himselfe testifieth in this manner I am not sent saue to the lost sheepe of the house of Israel Math. 15.24 Likewise he gaue his commission vnto his disciples Goe not into the way of the Gentiles but goe rather vnto the lost sheepe of the house of Israel Math. 10.5.6 Conformable whereunto is the testimony of Saint Paul vnto the vngratefull Iewes It was necessary that the word of God should first haue been spoken vnto you but seeing you put it from you and iudge your selues vnworthy of eternall life loe wee turne vnto the Gentiles c. Whereupon the Gentiles glorified God and receiued the Gospell with great alacrity of heart that so it might bee verified which the Prophet declared long before Reioice ô barren that didst not beare breake forth into ioy and reioyce thou that didst not trauaile with child for the desolate hath more children then the married wif◠Esay 54.1 Specially therefore the Gentiles were saued by grace But by what grace There is the grace of God toward vs which respecteth vs as the obiects of it there is the grace of God in vs which respecteth vs as the subiects of it So that we are in the first grace the second grace is in vs. It is the first therefore not the second by which we are saued For we are not saued by the grace of God wrought within vs by his Spirit but shewed vnto vs in his Son You are saued by grace that is by the free and voluntary fauour of God the Father in Iesus Christ his Sonne For the grace of which S. Paul doth here speake is referred vnto God euen the Father howsoeuer our translation supplying some words which are not in the originall seemeth to refer it vnto the Son But the matter is not great For this grace is equally in all the persons but originally in the Father exhibitiuely in the Son by whom and in whom the Father hath declared his mercy loue and grace To proceed then We are saued by grace What by grace only We are saued by Christ by faith by hope by grace By all these but in a different manner By Christs death as the only meritorious cause by Faith as the proper instrumentall meanes by Hope Rom. 8.24 as sustaining our expectation of things to come by Grace as mouing God If therefore the question bee as it is properly in this place what was the first motiue of our saluation The answere is The grace of God For as the end of our saluation is his glory so the beginning of it is his grace Our election to life is free our vocation inwardly by the spirit outwardly by the word is free our iustification by the bloud of Christ is free our sanctification by the holy Ghost is free finally our glorification in heauen is free also as Fulgentius obserueth very well Datur ex gratia non solùm iustificatis vita hona sed etiam glorificatis vita aeterna Not only a good life vnto them who are iustified but also eternall life vnto them who are glorified is giuen freely and by the grace of God Not of works lest any man should boast himselfe Ephes 2.9 This is the argument vpon which S. Paul doth spend a great part of his Epistles this is the thing which he doth euery where inforce to wit the grace of God in Iesus Christ O S. Paul S. Paul Vas misercoridiae tuba gratiae the vessell of mercy and the trumpet of grace For in none was the mercy of God more expressed then in thee and in none was his grace more exalted then by thee And this he doth not to destroy actum operis but opinionem meriti not the performance of good works but the opinion of merit thereby and specially the merit of Condignity which the Church of Rome defendeth precisely in this sense to wit that after the first iustification by Christ the second being by works as they teach a man being in state of grace may performe and some doe performe such good works as in their owne worth and proper value deserue eternall life This they call merit of Condignity But this is an indignitie to God a disgrace to his grace and blasphemy against his honour More truely saith our Apostle Non sunt condignae c. the afflictions of this present life are not worthie of the glory which shall bee shewed vnto vs Rom. 8.18 Neither our actions nor our passions can deserue the same And I pray you marke the opposition in this behalfe SVNT they are worthy saith the Church of Rome NON SVNT they are not worthy saith S. Paul Away away with merit let vs establish the grace of God which is more honourable vnto him and more comfortable vnto vs. But J leaue the prosecution heereof and after a brief reflexion vpon that which is already past I will proceed vnto the residue of my text First then concerning the Mercy of God Trust in it Trust in it onely Trust in it euer Trust in it without diffidence for in the mercies of the most High you shall not miscarrie Psalm 21.7 Trust in it onely without any other plea. We doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies Dan. 9.18 Trust in it euer without wearinesse for his compassions faile not Lam. 3.22 As the oyle did not cease till there
remained a substance of faith sufficient vnto saluation Finally that as a generall Reformation was expedient and necessary so our particular was orderly good and iust In a word therefore to acquaint you with my totall conformity vnto the doctrine of this Church contained in the 39. Articles of Religion I haue submitted my self thereunto by profession of mouth by subscription of hand by consent of heart In this faith J desire to spend and end the course of my life to the honour of GOD the benefit of his CHVRCH the comfort of my owne soule Now I may say ioyfully with Dauid z Psal 116.7 Returne vnto thy rest ô my soule for the Lord hath beene beneficiall vnto thee Or with Simeon a Luke 2.29 Lord now let rest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation I lost thee but thou didst not loose me I fled from thee and thou didst seeke me I erred and thou didst reduce me I was blind and thou didst illuminate me I was hardened and thou didst mollifie me so I returned by thee vnto thee and thou hast receiued me againe Therfore I will exalt thy name for euer and humble my selfe with Dauid befor thee saying b Psal 86.11.12.13 Teach me thy way ô Lord and I will walke in thy truth knit my hart vnto thee that I may feare thy name I will praise thee ô Lord my God with all my heart yea I will glorifie thy name for euer For great is thy mercy toward me thou hast deliuered my soule from the nethermost hell Thus you see Brethren in part what God hath done vnto my soule as also what I owe vnto him for his mercy loue and grace and what I shall perform vnto him for the same by the assistance of his Spirit Hereunto I will adioin a briefe remonstrance of my duty vnto the CHVRCH of my loialty vnto the KING finally I will conclude with a petition and promise vnto your selues The FIRST is my duety vnto the Church of God in this flourishing Iland or rather little world the glory whereof I haue laboured to obscure with my vnfortunate and misaduised pen. But as c See August epist 13. Stefichorus lost his eies by dispraising the faire Helena of Greece recouered them by praising her againe so to reobtaine my former sight I wil expend al the faculties that I haue in aduancing the dignity lustre of this incōparable Church incomparable in many respects but specially in two First in the excellency of preaching the Gospell For as God hath giuen the word and great is the multitude of Preachers so in their gifts matter and manner of preaching singular also is the perfection of Preachers in this Land Secondly in the Common praier and Liturgy a iewel so pretious that it cannot be valued at too high a rate The SECOND thing was my loialty vnto our gratious Soueraigne Lord and King whose mercy towards me hath been very great in pardoning my offences which mediatly at the least did touch his roiall Selfe The Subiects whom I grieued are vnder his dition the Lawes which I violated are vnder his administration the Church which I scandalized is vnder his protection the Faith which I impugned is vnder his DEFENCE by common right and speciall title So that all these coniunctiuely might plead for a reuenge from his princely hands since d Rom. 13.4 Hee beareth not the sword in vaine But as J said before his Highnesses mercy hath bin very great vnto me in making me an example of his clemency which in truth is so naturall vnto Him that He as sometimes e Senec. de Clem lib. 1. cap. 10. Augustus may well be called Parens Patriae the Father of his Country because as Seneca testifieth of Augustus apparet illum dare poenas cùm exigit It appeares that He doth suffer punishment Himselfe when by compulsion He doth take it of another It is my speciall obligation therefore beyond a common duty to pray yea I pray now and beseech you all to ioyne your hearts with mine lifting them vp vnto GOD for Him that his Maiesty may inioy a peaceable raigne a prosperous estate and obtaine a blessed end after a long and happy life that He may be translated from an earthly vnto an heauenly kingdome where the glorious Lambe sitteth f Apoc. 19.16 The King of Kings and Lord of Lords that as now he raigneth g Prou. 8 15. by him so there he may raigne with him in that happinesse which hath no misery in that abundance which hath no want in that security which hath no feare in that eternity which hath no end Amen Now THIRDLY and lastly I turne my speech vnto you deare and welbeloued Countrimen in whose audience and with whose patience I haue made a full and free confession of my error I haue not hid it for thereby I should hide God from me not me from God I haue not hid it I say by Negation nor by Extenuation nor by Iustification thereof remembring what was h Februar 10. by Mr. Kitson of Peterhouse in Cambridge lately deliuered here in the prosecution of a Text well chosen and excellently handled i Prou. 28.13 He that hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall haue mercy As for your charity towards me I cannot doubt but that at the least you will esteem of me as S. Paul did sometimes iudge of Onesimus Philemons seruant k Philem. vers 15. It may be that he departed for a season that thou shouldest receiue him for euer As for me I trust in God by the gratious assistance of his holy spirit so to comport my self in the whole course of my studies and actions that with iust application you may call vnto your remembrance that which S. Paul said a little l Ibid. vers 12. before of that fugitiue seruant He was vnprofitable in times past vnto thee but now profitable both vnto thee and me Wherefore I request you Brethren to praise God with me and for me who hath thus extended his Mercy Loue and Grace towards me when I was dead in sinne Pray him also that I may vse his blessings to the honour of his name and benefit of his Church Finally I beseech him for you and my selfe that we all may haue for the end of our actions his glory for the rule his word for the fruit of our faith the saluation of our soules through Iesus Christ our Lord to whom with the Father and the blessed spirit of both be ascribed all maiesty power and dominion in heauen and in earth now and for euer Amen FINIS